The practice of celibacy in the priesthood is apparent in the years following Jesus’ resurrection. Single priests and priests who were married abstained from sex, of course with approval from their wives. Just as Jesus chose celibacy giving up a family in order to give himself to mankind, priests are called by God to imitate Jesus. In fact, the priest is able to better serve all people because he is more available.
Monsignor Angelo Amato of the Prefect of the Congregation of the Causes of Saints states:
“Jesus was chaste, virgin, celibate and he defended it. His virginity distanced him from others, but it’s what made him able to show, compassion and forgiveness to others.”
Thus priests are called by God to imitate Jesus in this discipline.
By the end of the fourth century Pope Saint Siricius pushed for a celibate priesthood in order to maintain continuity with earlier centuries. Later this became a discipline* in order to carry out the tradition of celibacy, thus priests could not marry in the Catholic Church.
* The Eastern Orthodox still allow their priests to marry, but they must be so before entering the seminary and are not allowed to become bishops.
The Ordination of Women, Pt. II
Just recently, I came across a well-written entitled Catholic Women Deacons seeking to make a case for the restoration of the female diaconate. The author, a professor of Religious Studies, makes her case by drawing largely upon the historical evidence of deaconesses in the early Church and during the Patristic era.
The presence of a female diaconate in the church is a matter of historical fact. While it is clear that the role of deaconesses in previous times differs drastically from the role of deacons today, the question remains about the nature and status of their position—whether it was an ordained ministry or a celebrated and respected non-ordained position in Christian communities.
From my knowledge of church history, sacramental theology, and ecclesiology, particularly as it relates to the Latin and Greek traditions of the Church, the author is inquiring within the boundaries of Christian orthodoxy. The position, in favor of a female diaconate, as far as I know, is legitimately an orthodox position; this does not mean, Catholics of good faith, cannot contradict this position. Admittedly, I do not fully embrace her view.